Three Tracts

OF THE

Great Medicine

OF

Philosophers

FOR
Humane and Metalline
Bodies.
1. Intituled, Ars Metallorum Metamorphoseos.
2. 11. Brevis Manuductio ad Rubinum Coelestem.
3. III. Fons Chymicae Philosophiae.

All Written in Latine

By EIRENAEUS PHILALETHES
COSMOPOLITA.

Translated into English for the Benefit of the Studious

By a Lover of Art and Them.

LONDON, Printed and sold by T. Sowle,

at the Crooked-Billet in Holy-well-Lane
Shoreditch, Anno 1694.
 THE
Publishers Preface
To the
READER
Reader,

Being Conversant for many Years with Writings of this kind, and also with not a few Persons in pursuit of the Mastery,
who together with me have not only read the true and false Books with Equal Credit, (by which thou may judge of the
Event in practice) but also have imbraced the Notions or Practice of confident Affirmers with suitable Credit to the hopes
of Attaining.

This Labyrinth having no more possession of me, and the Theory of Principles so far prevailing as to Enable me to make
choice of Authors and Persons to converse with, can do no less then contribute as much as in me lyes to the help of those
Ingenuous Searchers under the same Difficulty. In order to effect this I have already communicated a short but candid
Tract not long since, which was communicated to me by my very good Friend, as may be seen in his Kind Letter, in which
it was inclosed & Printed with it, called PHILADELPHIA; which 1 think in no ways falls short of the Title. This 1 thought
might have terminated my Care of that kind, contenting my self that every one, tho perhaps more capable, had not born a
Proportion; but receiving this second Kindness from my Friend, wherein he freely communicates his Thoughts according
to his promise and my Request; which 1 perswaded my self could not but prove of advantage to the Searchers of Art,
especially in their Beginnings. And let it not be an Objection, that he does not assume the Title of a Possessor, but rather
an Argument of his Sincerity, sinse I believe it possible that something may be gained from such early thoughts, which
more ripe Experience denies. 1 meet with confirmation in this from a great Master, Viz. Eirenaeus Philalethes, in his
Preface to his Expositions on Ripleys Compound of Alchymy. Where Speaking of the Benefit he had Received from
Authors, has this expression; 'some in good sooth, who are not professors of this Secret, Write more Edifyingly to the
informing of a Tiro, then those whom Skill bath made Crafty.

However least this should not be sufficient to recompence thy Expence 1 have added three excellent Tracts which 1
received from the Hands of a Friend that had taken some pains and care in their Translation from the Latine Copies
Printed in Holland; and 1 take this Oportunity the rather, because the first of them is so highly Commended by my Friend.
This is Intituled Ars Metallorum, &c. Which indeed well Answers the End. Here the [4B) Studious may meet with help, the
Ignorant with Light and Information and Reproachers and MysoChymicks with Demonstration beyond Dispute.

The Second Brevis Manuductio, &c. In which not only the field in which it lyes, and the Reason of its Epithet, but the
means to attain it is also shaddowed forth. And indeed there are some peculiar Hints that are not common.

The third Forts Chymicae, &c. As this Answers the Title so no doubt it will the desire of Searchers. For as nothing is more
needful, so nothing is more earnestly sought then the true Fountain, Bath or Menstruum in which Sol is Dissolved and
amended.

Thus Reader having performed this in good will to the Studious give me leave to withdraw, and spend my time more
privately: And do thou endeavour to bear a Proportion with me in communicating, rather then Carp; at what perhaps
thou cannot Imitate; However since 1 seek no Honour from thee I shall be safe from the Contrary.

By Remaining,

PHILOMATHES.
Lying under the Promise in my last (in which I sent Philadelphia) according to thy earnest Request, that I would
communicate my thoughts concerning the Secret Art of Hermes, and finding that little Tract so Generously communicated
to the World, hastens the fulfilling it.

But in the first Place let me premise, that as these are my Thoughts and Conceptions, let them merit no otherways then
such, always preferring the Writings of known Masters to all, and no farther then these agree with them, and by them are
Confirmed trust or imbrace them.

Having observed in my Convers with those Studious in this Art, that not one amongst many were possessed with so much
as the Theory of the Possibility of it, tho of many Years Consideration, it was a Motive to me to consider things Radically,
especially remembering the saying of Philosophers, 'that it was never found of any by Chance.' And in the first place the
possibility of the thing, whence I might be assured that it was, nor that only, but that it was sufficient to recompence the
Time, Cost and Labour necessary to it.

I therefore (after many Errours) betook my self to the most valued and candid Authors treating of the Theory and [6B]
Possibility of the thing, such as were recommended by those certainly knowing; as Trevisans four Books, &c. Sendivogius
and many more, but one small Piece fell into my hands of greatest value which I think fit to mention, it was Intituled, Ars
Metallorum, &c. Written by Eirenxus Philalethes, this fully manifesting the possibility & worth of the Art; in a Stile not
ambiguous but full of Learning and Demonstration; which was confirmed by all but by none more then Philadelphia.

Thus prosecuting this effectually, I found it not very difficult to conceive the possibility of such an Exaltation of imperfect
Bodies to perfection; seing that no Essential Difference was between them but only accidental, and that all had one and
the same Matter, which is easily known to be Mercurial, and that Natures Design or End was, if she could have worked
free from Accidents, to have brought all to perfection.

Therefore it will easily be granted & gathered from hence, that if a plusquam perfection of Tincture endued with fixity and
penetrability could be attained of the same Nature, these imperfect Bodies (so much of them as is Mercurial sayes
Philadelphia) might be influenced and Enobled to the Perfection of Gold; whose perfection is the Standard. So that as
much as any Body shall exceed in Tincture this Standard, so much it is capable of communicating to those short of it.
Vide Philadelphia, &c.

So that we are not to think this Transmutation of Metals is a changing of one Species into another (as those who conceive
Metals differ after that Manner object) neither any thing contrary to Nature; but only changing of the same Aureous
Matter from the state of Crudity to the state of Maturity, in natures own way. I could give Examples in Nature of this, but
seing it is plentifully shown by Masters of the Art themselves it ought to suffice.

And for the possibility of Multiplying this Tincture it is plentifully shown by many (at WA] which some Carp) neither is it
hard to conceive since our experience shows in common Ferments there is no end, as it were, of the power of Ferment, as
it comes to have reiterated Operations on suitable matters.

These Considerations Leads immediately, through an necessity, to abandon all thoughts of Agents and Patients out of
kind, or that are not Homogeneal to the bodys to be mended, and one to another; this no small security to a young
Searcher against the many Pretences and Practices of those who prosecute those things blindly and Corruptly.

How this may be effected is indeed worth enquiry. Therefore let us consider that next.

Nature being arrived at her End in the perfection of Gold the Standard, and fallen short of it in imperfect Metals through
Accidents, we to perfect them, must go as near to Perfection as we can to begin, and as Philosophers say where Nature
left. If therefore we hope to move this Perfection to a plusquam perfection, the Perfection must dye. Our great Care then
must be to seek and find such an Agent that is capable to effect it. Which appears to be, from all candid Authors and
reason it self an homogeneous Humid: Which doth not only Kill the Body but dyes with it, and are both raised farr more
Noble and Perfect, endued with a Multiplicative Power. Like as a Grain of Corn, when by its own Humidity, in a proper
Matrix, is thus Killed and Raised, it putteth forth many Grains, each endued with the same Multiplicative Virtue with the
first Seed, which may be Multiplyed, as it were, Infinitely.
This Humidity, I very well know, is the desire of all true Searchers of Art; who know by sad Experience how Difficultly it
is obtained: But how difficult soever it may be thought or found to be, it must be attained or we Labour without Reward.

To reincrudate, necessarily requires a Crudity; and as this is to Dye, Rise and Dwell with the Body reduced, must also
through necessity be the same in kind and only differ with respect to Crudity: Which then will naturally follow to be that
Crude out of which Perfect Gold is produced; according to all candid Writers.

Philadelphia has Illustrated and Bernard Trevisan with others, has affirmed that Mercury to Metals is like common Water
to Vegetables, Viz. their Matter. Therefore the Crudest Mercury must be the only Agent to reincrudate ripe Mercurial
Bodies.

I have observed a pretty Likeness between Mercury in Metallick Works, and Water in Vegetables. For if I would produce
a Vegetable it must be by Seed and Water, if a Metal it must be by Mercury and its Ferment. If I would purifie a Vegetable
Body (which is Water congealed) as Sugar, Salt, &c. which are Capable of being mixed with extraneous Earth or Feces, I
must dissolve it in Water, which Water being of the Unity of its Matter possesses it and rejects the Feces, which being
evaporated leave the Body free from those impurities. Just so in Refining Metals (which are Mercury Coagulated) we
Dissolve them in a sufficient quantity of Mercurial matter, (by Fusion) then evaporate the Crude Mercurial Matter on a
Test, &c. and the pure Metal remains behind. In this Work of Refining Running Mercury is not chose or used but
Corporeal; as in Luna Saturn is Chose, and in Sol Antimony. Silver being less perfect, is purified by Lead, less Crude;
Gold most perfect is purified by Antimony most Crude, And as Antimony is too Crude for Silver, so is Lead not Crude
enough for Gold. From hence may be Learned the Reason and Ground of the Refiners Art. And further to manifest the
difference in Maturity between Lead and Antimony, I have observed in the union of them with other Metals this different
effect. When in the Reduction of Lead Oar, we add Iron, and what else may be requisite and a fusion of both is made, the
metal that resides is malleable. But if the like be done with Antimony, we find, instead of that, a brittle Metalline Mass.
The Reason of adding Iron in such Works is from hence, the Mercuriality or Metalline part in the Oar is held in Chains by
the abundance of impure Sulphur, which violently attracts to it self the Metallick Sulphur in the Iron, through which
Union, the Accidents in great measure are thrown off, and the Metal resides in the Bottom. Also we see that when some
ripe Metal is mixed with a greater Quantity of Crudity or immature, the immature is blown off and the ripe remains: But if
the Crude too much exceed the ripe it will carry that also: whence it is easy to err in Quantities, and degrees of Fire. For if
a small Quantity of Silver be mixed with a great Quantity of Antimony, and that hastily blown off, how easily do this
Crudity Conquer and carry off the Ripe Body. This by the By.

But to return to that which is sooner spoke then done, viz. The Reduction of a perfect Body by a Crude Agent; and as this
is no doubt the End of our Labour, so we shall find it attended with many Difficulties. First in finding the Extreams; then
in uniting them which must be through Mediums; and perhaps in purification; for Crudity is generally attended with
Impurity, and every perfect Generation and Union requires purity in the Principles.

The Mediums of Union ought to be Adapted to the nature of the Extreams, least they should alinate rather than unite. Also
Mediums imply middle Natures, that are not so Crude as the one, nor so ripe as the other.

Now Astrologers say that Mercury is altered according to what Planet he is joyned in Aspect, and is a conveyer of the
Influences and Virtue of one to another. For through his open and easie Nature, he is fit to receive, and through his
swiftness fit to communicate. But it is common in Embassys, that the Messenger often returns before a true Reconciliation
be made between disagreeing Powers. If it be so we must take a Proper time to imploy Mercury when he is in Conjunction
with a Fiery Planet and Dragons Tail or Venus, for then he will have heat and Feminine Virtue mixt with his own moist
Nature; which I conceive to be making of the Water that is Cold, Warm, as Philadelphia admonisheth. Thus Mercury
seems to be the only Medium for this Work.

But Worthy Friend, I would impart one Consideration more that there is a great Distance between the knowledge of
Principles and Accomplishment of the Work, yea the first Work, and then how much more the rest; both in respect to
Opportunity and Success. For as our Proverb has it, How many accidents happen between the Cup and the Lip? So also
how many things intervene the Seed-time and Harvest, to cause a Disappointment to the careful Labourer? How many
Blasts and Accidents after a fair Bloom? Therefore the Difficulties that attend so long, so secret and nice a Work who can
Number. Let us therefore take care to be provided with a due Theory of Practice, as well as Principles ere we [13A] begin
to move, least we Return without Recompence.

I am not ignorant that the Practice is diversly conceived by Searchers as well as Principles; for the Philosophers having
spoken Allusively of both, we may easily mistake. But I am obliged by the necessity of it to believe the Principles were
the same to all true Philosophers; Neither can I admit, for the same Reason, of any other thoughts of their Operations. I
remember a saying in Ars Metallorum very confirming, where he speaks of the certainty of the Art from Argument, and
amongst others brings this as none of the least. 'This at least is clear, that it is so far from being a new Device, that there
have been men skilful in it through many Series's of Ages, who being Different both in Tongue and Nation, and very many
of them Contemporary have written so Agreeingly of the Art, that they cannot be proved by such as understand them
either to Corrupt or diversly to handle so much as one Operation.'

This perhaps may seem strange at first, as it did to me being prepossessed with a conceit of the contrary, viz. That their
seeming Contradictions were owing to their different Working on divers Principles. But considering the thing I found that
he said not this alone, but that all admonish that we should observe wherein they all agree and there was the truth. This
admits that they do all agree, and consequently the same Principles and Practice or it could not be so. Therefore resolving
to make an Essay, I deeply weighed their sayings: Prosecuted them one by one, Observed their Explication one of another,
and at length perceived a Harmony beyond compare, most secretly couched in their Writings, yea in those I before
thought most differing: Tho not indeed without Tropes, Allegories and Figures are these things expressed; to conceal
them from the Vulgar.

In short therefore let us not, like the Alchymists of Sendivogius, propose to accomplish the thing by Mercury alone or
Sulphur alone, but let both be the Subjects of our Contemplation and Practice. For if I conceive aright the matter of this
most secret Mastery is a Sulphureous Mercury, and the Stone it self nothing else but that Coagulated; which then is a
Mercurial Sulphureity penetrating, tinging and fixing.

Admit of my short Conceptions, but believe, this is not obtained without the Propitious Smiles of Diana (who parting from
the Conjunction of the Sun appears Horned, the Earth interposing) and Venus Orient who foreruns the Sun and proclaims
the joyful day approaching.

Excuse me with Friendship, that I thus presume to mention things so Secret, since we have little else but such Shadows to
Satiate our Longing Minds, till the Sun arise & overcome the night of Moon-shine as well as Darkness and all the Clouds,
and the Horizon wholly become Sol's then is the time to write Adeptus.

Thus with hearty Wishes of Success accept this Cordial Communication of my thoughts, and continue the Bond of
Friendship inviolable as doth thy Well-Wishing and Hearty Friend,

PHILETAEROS.
 TRACT

The FIRST

The ART of the

Transmutation
OF

METALLS.
CHAP. I.

Concerning the Authority of the Art, its Professors, and the way of searching out the Secret.

Seeing that all Men, of whatsoever kind and Fortune, do propose some Bounds to themselves of their hours spent in
searching out of things; to wit that they may obtain the Skilfulness of that Art in which they are Conversant, and use all
Industry that they may come to the Perfection.

Notwithstanding this Fortune blesseth very few, for altho many Labour after Architecture but few Archimedes's are
found. Many however they adict themselves to Physick, yet there are not many Paracelsus's, few endued with the Wit of
Helmont; nay if they can arrive to an Indifferency in their Art, they will not think they have lost their Cost and Pains.
Hence it comes to pass, that no one can think he has studied in vain, tho' every Geometrician cannot be equal to
Archimedes, or Poet to Homer, or Rhetorician to Cicero. For that also Rhetoricians of an inferiour stamp, may (according
to the Talent bestowed upon them) profit the Common-Wealth. Any men may I say, altho' something unskilful in that Art
in which they have been conversant, be thought useful in that Common-Wealth where they live.

But as many as do adict themselves to the Metamorphosis of Metals, do seem to press after a very useful thing, at least not
unwisely nor unprofitably. For the top of this Art, is Artifice it self, which who hath attained, hath acquired the Heighth,
but he that hath not proceeded hither, will carry back no profit. For nothing but the Loss both of Mony and time, comes
from the Science of Alchimy half Learned. Moreover he will expose himself both to be Laughed at, and Disgraced by
Myso-Chymicks. But the object of the Art is so Noble, that it promises Infinite Riches to the Possessor, and moreover most
perfect Health. Hence it comes to pass, that there is hardly any Idiot, who after he has heard never so little of the Art, doth
not presently Apply himself to the Disquisition thereof, and presently puts on the Name of Chymist, and as soon as he hath
Conceived any hopes, by reading some Receipts, he forthwith claims the title of Philosopher. But least that he should
seem to adore a foolish Phylosophy, every one according to the happiness of his own Genius, Excogitates subtilties, and
according to what ability he is of, builds Furnaces, gets him Glasses, and sets upon the Work with a wonderful Solemnity.
So he Lavisheth away his Money, till it is too late, and very little, if any subsistance is left. Least in the mean time he
should be reproved of mad Rashness, he can talk ye of the first Metallick-matter; the Rotation of the Elements, the
Marriage of Gabritius with Bega, and that in an Idiom commonly unknown, he shall cite ye the Philosophers, & Expound
them at his pleasure, and extreamly comfort himself with the hopes of his future Fortune. But in the mean while he
endures Labours in this Philosophy, even to a Consumption both of his Strength and Money, untill he hath miserably
practiced upon himself that Metamorphosis which he sought on the Metals.

Which thing, when some captious Myso-Chymicks observe, and have seen the same Event to happen to most, they laugh
at the Art forthwith, as fabulous and deride it. But they who have deceived themselves by their own rashness, do go about
to Intice others into the same way of Loss, and by their Devices and feigned Receipts, do blurr Paper, that they may seem
at least to have gained some skill by the Loss of their Mony. With which Sophistications, the world is so full, that almost
no studious Tiro of the Art, but is seduced by them. No Despiser of Science, who may not take an occasion of Barking
against it from hence. So that as well the Art it self, as its Ingenious Professors, suffer unworthily for the baseness of
some Rascals, who altho' they are more stupid then a Block in the Art, yet Write so as tho' they were truly Adepts, and do
freely devulge their Impostures so far, that the first Inextricable Labyrinth to a young Chymist, is to distinguish between
the true and false Books, from which sophistical Deceivers, do build up no less specious an Edifice, then the true Artists,
nay for the most part they promise greater things. Concerning these, Bernard Trevesan, (a man not unexperienced in the
Cheat of this kind) writes thus, "Unless (saith he) thou avoid these as the Plague, thou wilt never taste any good in this
Art. Therefore I have writ this Treatise, to Inform the blind more fully in this Science, least wandring through Desart
Places, they miserably Rove. And first I have decreed to Vindicate the Art from Calumnies: Nextly, I thought good to
subjoyn the Qualifications of them who study this Art: and lastly, I will describe the true manner of Inquiring: Which
things being premised instead of a Preface, I will presently betake my self to Dilucidate the Art it self.

For that there are found many deceiving Sophisters Treating of Alchimy, should it be reproved either of falsity or folly.
For that the Possibility of things is to be weighed, by which, if the Truth of the Art can be disproved, let it fall, if not, it is
not only foolish, but unworthy a Philosopher to slander it. For the baseness of men who handle this Art rashly, makes
nothing to the destroying it, for the Light of Nature is clearer, then to be obscured by those Dark Fellows. Moreover I will
Instruct the Sons of Learning, lest they should be seduced by Errours, and it shall appear to these more evident then the
Sun, that the Transmutation of Metals, is real, possible and true from the state of Imperfection to Perfection, and that by
the Co-operation of Nature and Art. Seing that no material or essential Difference is seen betwixt perfect and Imperfect
Metals, but only an accidental one, which consists in the disproportion of Maturity. This alone being greater or lesser,
does diversify Metals in their Species's, unless that some superadventitious superfluities do appear distinct among Metals,
which being only dreggs, have no Correspondence with the Matter, but being altogether Irreptitiously surrogated, not
purified, because of the Defect of Digestion, have remained mingled with the Indigested pure. Hence the difference of
metallick Formes. But if at any time these superfluities shall be cast off, by the compleat perfection of Digestion, then the
Metals is seen no longer Imperfect but rather perfect, Hence out of a Mineral of Lead, in a convenient space of time,
without much trouble, Miners do witness that a great deal of Silver is found. And in like manner, if this same thing could
be performed by Triumphant Art, without the means of the Earth, there is nothing in Nature to hinder but the same Effect
should follow. But the certainty of this thing is plain from hence, (to wit, that all Metals arise from the same matter)
because Mercury which is generated in the Bowels of the Earth, is the Universal material Mother, of all those things
which are Indued with a Metallick Species, which will not be hard to be proved from hence, because Mercury is
accommodated to all those things and may be joined by Art; but it were altogether impossible to perform that, unless all
participated of one matter. For that Mercury is a Water, yet such a one, as is mingled with nothing which is not of the
Identity of its own Nature. Therefore since it Drinks up all Metals, by moistening them, that all those do retain a
Correspondency of matter with this. I add, that by Art, the Handmaid of Nature, Mercury may be so Successively
concocted with all Metals, that one and the same, under the same Colour, and form of Flux, may subalternatly show and
Express, the true Temperature and the true Proprieties of all of them. Which would be impossible in Art, unless Nature
did supply the possibility of this, by the Correspondency of matter.

Furthermore, There are not wanting other Arguments to prove the same.

And first of all truly this is not light, That all Metals may be reduced into running Mercury, as also Minerals that do
consist of metallick principles. And moreover, these metallick Mercuries may be so changed, that a Saturnine may
become a Martial neglecting its own force the mean while only by Decoction of a Martial Essence in the same, by
sagacious Artifice; moreover the same Martial may become Venereal, by the Ferment of Venus; The same also Lunar,
jovial, or Solar, by a Ferment of them, in the mean while no alteration being made either in Colour or Flux, excepting
that one Mercury is more pure & defficated then the other. An admirable Mercury is separated also from Antimony, which
will also put on the Nature of metallick Mercuries, by the subtile Administration of Art and Nature. Nor this alone, but
also those abovesaid Mercuries, will so change the Common Mercury, as well of Metallick as Mineral, so
that by its commixtion it being digested with them, takes to it self the same Natural Qualities with them, that it makes one
and the same Mercury with them, according to the Species of the Corporal Mercury, being joyned with it in a Spiritual
Bond, and one and the same individual by successive Operations, can put on the Forms of all, and chuse one new one,
neglecting the former, until it has run through the Kingdoms of all the Planets. And what doth this argue, but that all claim
to themselves one matter, from which all come, and to which all return, and that all things being reduced to this [iii
mercurial matter, according to the variety of Digestion may go from one into anothers Species, and alone successively
travel through all. Which Argument, as being true in it self, so also it will remain a firm Foundation to this Art and
inviolable. Against these most evident things I know not what can be Objected, unless some, the dulness of whose wit
does not reach to receive these things, do Complain that they have often tryed these things, and that according to the
prescript of most famous Authors, yet the Event has no way answered their Hope. Whom we may Answer, that their
Ignorance makes nothing to Reprobate so Noble an Art. Let not this be imputed a fault to the Art, if any thing in Nature
possible by Art, escape their Intellect; for this Objection will be no less a mark of affected Arrogance, then gross
Ignorance, as tho' those things alone were to be performed by the Administration of Nature, Art Cooperating, which
without an exact Scrutiny, fall under the Capacity of their Wit. The rest being, ipso facto, Excluded, as tho' there were the
same measure of their Intellect, and the possibility of Nature. Moreover, I would meet by an experimental affirmative
Knowledge, their negative Experience. I my self that write these things can be a faithful Witness of Nature, that all these
aforesaid things are true, without any Falsity, and certain without Pretence, and I have seen all these things in and about
Metals, have tryed them, and by Experience have found them true. Therefore they must not contend with bare Negations
(whose Basis is Ignorance) against eye Witnesses; of whom I profess my self one, who also, am backt with one mouth, by
all the true Philosophers, such are Albertus, Raimundus, Ripley, Flammel, Moren, and many others, whose names it would
be tedious to reckon. I confess at least, that it is no light Work to perform this which I have said, but on the contrary very
much hidden from Philosophers, and I might affirm it the most hidden thing in Nature. Furthermore I make it known, that
the Key of the Art is delivered to us by Philosophers, which whosoever hath, the Key of unlocking all the doors is
committed to him, so that he Learn to handle every thing in its Order and true Method. For it is not all one what Metal or
Mineral is first took in hand, or which way, or by what Operations it goes on, but in knowing of these an Ingenious
Sagacity is required, and besides the Theory, a Practical Knowledge, or else he will err let him do what he can. I could
here reckon up divers Mutations of Metals, as for Instance, Mars into Venus, by the acid Stalagma of Vitriol, Mercury
into Saturn, Saturn into Jupiter, Jupiter into Luna, which Operations indeed, many vulgar Chymists (far enough from the
top of Art) know to perform. I add that it is known to few, (and those only true Philosophers) that there is a middle
substance, hidden, noble, betwixt a Metal, and a Mineral, of which the one end is a Metal, and the other a Mineral, whose
Commixt Heavenly Virtues make one certain anonymous Metal, when yet it is not a Metal, but a Chaos, that is a Spirit,
because wholly volatile, from whence (altho in it self it be wholly Volatile) all Metals may be drawn, without the
Transmuting Elixir, even Sol and Luna, also Mercury, whose Virtues I shall not willingly describe, I have seen, done,
known, the Transmutation of this into all Metals, and this the Adepts will witness with me to be true. I will tell thee, (if
thou wilt conceive) it is called Chalibs by the Author of the New Light, and it is the true principle of the Work, the true
Key (as it may be handled) of unlocking the most hidden Secrets of Philosophers. What in the meanwhile, if Philosophers
have hidden these things, and have Painted out parabolically the truth to the Sons of Art, under a mask of Falshood; shall
therefore this so Divine a Science be contemned; farr be it. For it is plain, that in the Nature of an imperfect thing there is
no Impediment, but it may be changed into a perfect, since of its own nature it retains a propensity of putting on
Perfection, if so «s1 be it be tryed by an Homogenous Agent, prevailing with a Digestive power. Now then we will inquire
into its Virtue, and first indeed, we will determine, that by which this ought to be done. And then we will adjoyn
Philosophical reasons. As for the first, we do, and will profess it to be nothing else but Gold digested to the supream
Degree to which it can be brought by nature and Art; which then will be seen not simply Gold, but a thousand times more
perfect then Common Gold. Which being so exalted it radically penetrates Metals, tinging and fixing them. Neither let this
seem wonderful to any one, since whilst it remains in its Corporeal Existence, it can diffuse its Tincture far and near,
above what is credible to any one who doth not see it: Insomuch that it seems to colour into its Tincture, as tho by littles,
almost six Pound of Silver with one single Ounce of Gold. For Example, let a mass of Silver be guilded (tho it be very
great) let it afterward be drawn into a Thread (as small as a Hair) that whole Thread will appear as tho' of the purest Gold,
and the Artist will sooner be wanting to attenuate the Thread, then the Gold to the Power of Colouring. Moreover, if this
Corporeal Metal, Earthly and dead is able to perform this so unspeakable a thing, from whence I pray, is this
Inconsistancy of Tincture, except because a Body cannot alteratively enter into a Body, for there is not wanting a Tincture
to Change it, but the Corporality of the tinging Matter hinders the Transmutation. But if this Corporeal Earthly, would
become a spiritual Fiery, its kind being altered, then truly it would fundamentally enter, and what it did outwardly to the
sight, it would perform the same alteratively Internally, yea, and much more; by how much fire is of a more subtile
property and Essence then Earth. Therefore this being supposed, to wit, that terrene vulgar Gold, may be so circulated,
untill it be placed in the Seat of a Fiery Essence, it will easily be gathered, that this fifth Essence, is a thousand times more
perfect then its former «71 substance, and that from the Law of the disproportion of subtilty amongst the four Elements,
and therefore it is of power to defuse its Tincture further; it hath this moreover, that whilst it is a Spirit, it may
Intrinsically be mingled with the least things, which a Body of Gold, although it should be extended far, cannot attain to,
because of its Corporality, and if it shall so enter, without doubt it would Transmute it, since every Natural Ingression by
Littles, is the Transmutation of the passive Nature, unless the Identity of Nature be between the thing entring and entred,
as Water mixed with Water.

This Supposition instead of a Preface, we do assert to be true, and in its Place will describe the manner of it.

Here at least we will bring some Arguments Confirming the possibility. Amongst which, this is of no light moment that
Seed is the Perfection of every thing having Seed, and that which has not Seed is wholly Imperfect, as Sung the Poet.

In auro - Semina sunt auri licet haec abstrusa recedunt, Longius -

This is not only perfect, but the most perfect, in its Metallick Species. If therefore there be the Seed of Gold, it will follow,
that this does reside in Water which is the Habitation of the Spirit, for Seed is a certain spiritual Means of Conserving the
Species, hence the possibility of the Dissolution of Gold. Altho it is the Work of a very quick sighted Philosopher, Blessed
by God with no mean Talent, to find out a powerful Agent to perform this. Moreover, if Gold could be dissolved to bring
out its Seed, reason perswades, that this is to be done no other Way then into Water Homogeneous of its own Kind. Which
Dissolution being once made, the Body hath put off its form, to wit, a terrine form of Gold, and hath put on another
Watry-Golden form. Moreover all Motion is from something, to something, and every perfect Motion, is the bound of a
generative in the same kind, whence motion is a Progression, which will be done by Various Homogeneous Mutations to
the thing moved, wherefore when Aureity is the terminus a quo, the same will be terminus ad quem, and there will be
Intermedial Progressions in a Metallick Homogeneity, by the Necessity of the Law of Nature, which being observed, the
Effect is forced to its End, through the necessity of an End, if so be the Operations shall not be Intermitted by the
Contrary. Wherefore from dissolved Gold we put a regress of the same dissolved, to aureity; and we conclude it to be
proved. But this Golden form which it shall re-assume, in no wise shall be the same which it hath put off, since a regress
from a privation, to a habit is impossible. Therefore there is necessarily another Golden form to this, which will be so
much more Noble, then the former, by how much more spiritual, as far as Fire is more subtile and pure then Earth. I have
Writ enough, and too much, to Direct the Sons of Learning, now let the Chief Myso-Chymicks bark at safely those things
which they are Ignorant of, they can in no wise rebate the force of those things which I have said, or disprove the truth,
and they shall certainly bearaway this Reward of their slanders, deep Ignorance. For I write nothing to the Haters of Art,
to the rest what I have said is abundantly sufficient.

Now this Science being Established, and Vindicated, something is to be said of its Professors, for that (as is above said) it
comes to pass from the Wickedness of some sorry Fellows, that this Divine Art as well as its Friends, hath suffered much
by Calumniators. For when some stupid Mechanicks, seduced by blind Presumption go about the handling of these things,
being vexed they presently curse Chymical Philosophy, speak evil of its Practitioners, and tear with railing the Authors
that write thereof. Others, altho little Learned preposterous Men, blinded with the thirst after Gold, do gape after the Art,
and set upon the thing without Mature Deliberation, and err, yet nevertheless they conceive a possibility of the Art, and
speak well of it, and being ashamed to confess their Ignorance therein, pretend a skilfulness, to the Ignorant, and perhaps
go on to Write about the Art, and being allured with a silent hope of recovering at last what they have lost, will yet try
again, untill they do multiply their Losses; they will comfort their Friends with the hope of future Good but in the mean
while they are poor, and every day made poorer, so giving an occasion to the foolish Mockers of Chymistry to deride
them. Indeed so great is their Wickedness, since they are seduced themselves, they go about to intice others with their false
Receits, Lyes and Sophistical Writings, into the same predicament of Error; at length some, howsoever skil'd in the Art,
yet being stirred up thereto by envy, do handle the thing very Scabiously and deceitfully, and under the promises of true
Doctrine, do seduce Tiro's with most miserable Impostures, so Geber, Arnold, Lully and almost all others, amongst whom
there is not found one Candid Writer, and if any, yet he will be found to handle the Matter very obscurely. Hence an
inevitable Labyrinth to one that is to begin Chymistry, that there seems to be need, even of the Immediate finger of God, if
any one shall desire to go the right Path. Hence also the Name of the Art is so odious that a body cannot set to it easily
without the greatest derision. Therefore it is very necessary to be known what is to be done in the first place by one that
will be a Son of Science, to obtain this Golden Art, to obtain this Fleece, since there will be many hindrances to drive him
back, unless he has a firm Resolution of mind, many things to delude his hope and expectation, unless he hath a
quicksighted Wit.

First, Indeed, that he may be made safe from them who Deride his undertaking, his Course ought to be Secret, that his
Labour may be known to none, therefore the ancient wise Philosophers Commanded to hide this Science, like a word in
the Mouth. Neither truly may it seem unprofitable so to Exhort, since that the disgraces and Calumnies of Men, make not
little towards the Casting of a dispondency in the mind of a Tiro, who abhorring the Art themselves have its Practitioners
in the highest Contempt. Moreover if any one consider the Event, there will appear to be need of a Secret Concealing of
the Art. For if any one shall be frustrated of his hope, can Silence hurt him any thing, when otherways, he shall be
propounded, who is so disappointed, for an Example of a foolish throwing away of Money and time (as it is commonly
reputed.) But if on the other hand he shall obtain this Treasure, it shall not only be found profitable, but also extreamly
necessary to have concealed it. For he is propounded a Prey to Tyrants and wicked persons if any one shall enjoy and use
openly so great a Treasure; and some also being too improvident in this thing having endangered the safety of Life, have
repented too late. Moreover he ought to be of a Constant mind, which would Descend into this Palxstra, Diligent,
Industrious, Learned, a devourer of Books, Private, Solitary, unless that he hath one faithful Companion, not more, not
Poor; for altho a little quantity may suffice when the Art is once tryed, yet it will happen that he will err sometimes, to
repair which errors, he has need of money; moreover to supply Charges necessary for Food and Raiment, whilst he is
incumbent in this Art, least by chance he should be obliged to do something else, when he rather ought to be of an
undisturbed Mind. And that which is the greatest thing, let him be honest and fearing God, abhorring Sin and soliciting
Heaven with his Prayers to prosper his Undertakings, thus qualified let him go on, but without the clear Light of Nature
he will err. Moreover, let him get the Books of Learned Men, and not Sophisters, let him diligently mind those, let him
read and read and read again, and Consider things deeply with himself, and have a care least when he hath once
Concluded the thing, he presently try it Practically, but let him often ponder,examine and weigh his Conclusion, and
Compare it with the Opinion of the most Learned Authors, and alter it so long, untill he shall have chose some one, which
shall endure all probations, then at length let him begin a Praxis, Praying for Gods Assistance, let him consider his
Experiments, which as reason shall perswade, let him alter and renew, until he shall see the Signs Described by
Philosophers. And omitting erroneous Operations, let him insist only upon one true Complement neither let him dispair,
altho he err often, and yet let him have a Care of great Charges, so by the blessing of God, he shall at length obtain his
desire. I moreover to instruct such a one have writ the following Treatise true, plain, perfect, without Deceit. And yet I
would admonish all Covetous, Fraudulent Persons and the rest of that Classis, that they let alone the Art, and this
Treatise. For

Certum est procul hinc arcere profanum.

CHAP. II.

Of the beginning of the Art, its Writers, and its Foundation, in which it is Treated of the Metallick Principles and the
gradual Production of Metails and Minerals.

Hermes by Sirname Trismegistus the Father of this Art, is introduced into the Scene of Philosophers, of whom various
Opinions of Authors are reported, who he should be; there are not wanting who affirm him to have been Moses, at least
they agree in this, that he was an Egyptian, also a most quick sighted Philosopher. He is called the Father of this
Philosophy, to wit, who first of all (whose Books are extant) handled this Philosophy. Yet some will have this Science
derived from Enoch, who foreseeing the Flood, Writ the seven Liberal Sciences, (amongst which is Chymistry) upon
Tables, and left them to Posterity. (27) But Hermes entring into the Valley of Hebron found them, which are yet called the
Emrald Pillars and thence Learned his Wisdom. Others sharply contend that Noah knew this Art, and carryed it into his
Ark. Not a few do indeavour to establish this Art from some places of Scripture and write that Solomon had it. Some bring
it down from Adam himself, to Abel and so to Seth; but such like subtilties do not please me, being about to write the
Simplicity of Nature, they do not Illustrate, nay rather obscure Art, that it seems Enthysiastical, and they that so Write, do
nothing else but yield an Occasion of deriding to Myso-Chymicks. For that if the Art has a real Foundation in Nature, why
should I be Solicitous whether this or that man understood it or no, since we know that its Lovers and the Adepts have
always concealed themselves with all their endeavour, even as also it is declared to others in their Books. Neither have all,
or at least very many been known but after their Death, but whilst they were alive they lay concealed with the greatest
Diligence. This at least is clear, that it is so farr from being a new Device, that there have men skilful of it through many
Series's of Ages, who being Different both in Tongue and nation, and very many of them Contemporary, have writ so
agreeingly of the Art, that they cannot be proved, by such as rightly understand them, either to Corrupt, or diversly to
handle so much as one Operation. I confess at least, there may appear a great difficulty in Reading their Books, to a man
unskilful of the thing, they write so obscurely, tropically, allegorically and figuratively; some also do intermingle many
false things to ensnare the unworthy and unwary, that by this means they may distinguish Philosophers from Fools; but in
sum, all of them do strike at one mark and lead to the same Inn. But those things which they deliver more Obscurely, they
do this to no other end, but that they may exclude the unworthy, as they often witness in their Books. Bernard Trevisan
(much adored by me) is found most candid; also Ripley an English-man, Flammel a French-man, Sendivogius the Author
of The new Light, also the anonymous Author of the Hermetick Secrets, yet whose name hath delivered a double
Anagram, as to wit (spesmea est in agno) in a Book whose Title is Enchiridion Physica Restitutx, and (genes nos
undatagi) in his Hermetick arcanum. I would not pass by here the Ladder of Philosophers, the great Rosary, the Works of
Arnoldus, the Boys play, the Works of Dionysius, Zacharius, AEjidius de vadis, the Works of Moren, Augurellus his
Poems of making Gold, also Five Treatises of the Rosary abreviated, the Works of Peter Bonus of Ferrara, In a word I
would have all the Books included which are agreeable to these aforesaid, and those which are otherwayes excluded.
Which being compared, as is fit, before the Work be begun, in the first place the studious Schollar of Art may learn the
Lives, Kingdoms, Manners and Habits of Metals, and also of Minerals, nor delight himself in the bare Notion, but know
them Scientifically, that is Practically. But to this end, there is need of a Profound meditative Contemplation, that he may
Learn and Understand the Original of Natural things in the genus and of Mineral Bodies in the species. As for me, being
only intentive to the Doctrine of Metals, to wit, as far forth as it seems to Explain the Art of Transmutation, I willingly
pass by the Original of Natural things in the genus; Content to have spoken those things which may satisfie the aforesaid
purpose, yet I will briefly touch the rest in Order.

All the Common Philosophers have delivered that there are four Elements Compounding all things Originally, from
whence are all things, to which they resolve, from whose divers Coalition, divers things proceed. Almost all Chymical
Philosophers have subscribed to this unhappy Opinion. No other Cause of which I am able to conjecture then that without
mature Deliberation (they being prepared to their own Interest) they have hastily described these first Foundations [311
of things. Which Opinion of theirs, I not daring to disallow, upon the account of the Honour and Reverence I have for
them, will handle it Philosophically otherways according to the Truth of the matter. For I only acknowledge three
Elements, which they Contend to be four, all which Experience teacheth to be cold of their own nature, to wit, Air, Water
and Earth, for that the only defect being caused by the remote distance of the Califactive Sun, which doth bring a coldness
upon all these things and that is more remiss, or Intense, by how much the greater or lesser distance it is removed. For I
altogether reject an Elementary Fire, also I deny that there is any besides our Common Fire which burns in the Kitchins,
whose heat is always distructive in it self. Neither do I deny, notwithstanding, that there is heat in things, flowing, either
from Light or motion, or Life, or alterative Blas, no other. The Pyrate Vulcan doth burn and waste Concrete things, by
feeding upon them & it is the most Corrupt Violent motion, caused from the Repugnancy which arises from two contrary
active things, but yet it is not an Element, as being neither Substance nor Accident as farr as appertains to the actual
burning, but the expression of the Activity of two Agents, mutually in themselves, in a Capacious Subject. I would not
show now what things are required in order to Fire actually burning, besides the accident of Heat and substance, in which
this Action is made, at least we assert this heat, altho its heat be an Accident, yet that it it self is neither an Accident nor a
substance, but the express Operation or the activity of two active things and acting mutually upon one another, which
activity I could easily demonstrate in every Combustable thing burning, but that it would be foreign to this place. And as I
do altogether reject Elemental Fire, in the mean while being content with a Ternary number of the Elements and do assert,
the first native quality cold, neither do I attribute to them heat, except accidental as is said; so neither do I admit these
three by their Commixtion to go into the Composition of Natural things. For that the Disproportion of things to be
mingled, takes away the mixture fit for Generation, and the possibility thereof. For a Natural Generation is made by the
Union of Generative Ingredients. Moreover Union is an Ingression of things to be united per minima, but if the least of
one thing be tenfold or a Hundredfold more subtile then the little of another, the adequate littles cannot come together, for
that it behoves very little things to come together, which we seek to unite per minima. From hence water mixed with
Earth is not united with it, even as neither Water with Wine, or Flegme with Spirit, yea they may be separated, because of
this disproportion amongst the littles. If any one shall say in order to make this mixture, one thing undergoes the subtilty
of another, and so by consequence are united, I urge that if it be equally subtile (which was first thick) that it may enter
liquid by uniting it self, it behoves that it be altogether brought to the same Nature, and what then I pray is Earth but
Water, (for that, Water 1341 will not go into Earth that it may have an union with Earth, that is to say a Body will not
enter a Body so unitively) and if it be so, how foolish is it to imagine this, that Earth is convertible to Water, that it should
promote the Generation of a Concrete with Water, and if this should be granted, the thing would be said to be produced of
Water, if so be before it was possible to be produced, the Earth had gone into real Water, but this is necessary, or
otherwise the little of this will not be able to agree with the little of the other, And as yet Air is wanting, whose little is
much more subtile then the little of water, unless all things be held to vanish into Air, that also the aforesaid water may
have it a Companion to it self in generating, which if it should be granted, it would follow that all things did consist of Air
alone, which Air, altho it be Originally in its own Nature from it self, or gathered together of Earth and Water, Changed
between themselves, yet it will be the same thing, nor diversified because of the difference of its Original, for unless it be
the same it cannot be united, to wit, that Water may have the same subtilty with Air, it is obliged to have the same first
Qualities with it, the same also is to be Judged of the Earth, that it may be adequated to the rarity of the Water, and if it be
so Water so subtilized will be real Air, and Earth so subtilized will be real Water, and now where is the composition of
things generated by Elements, when according to this Doctrine all things are necessary to proceed from Air, and of Fire
how much more subtilly, a quaternity of Elements being admitted, with this Doctrine of Mixture. But if any one should
say, that it is true that the Elements are so Converted, I would ask him by what Agent they were changed: Moreover if
Earth goes into Water, water into Air, that so there may be an union of Compounding Elements, to make an Elementary
thing, I would ask again what need there is to unite another new to Earth reduced into real Water, so also to mingle new
Air to Water subtilized to (36] the rarity of Air, as tho one and the same Element, so convertable into another, being
converted could not procreate an effect of its self, without the mixture of the other. If it be said that Earth as aforesaid,
being Subtilized, is equal to Water in Rarity, and yet is not Water, even as neither is Water Air, I would ask then whether
or no the one can put on the first Qualities of the other, if not, neither will they have Correspondence in their littles, for
this is impossible; if so, I desire to know whether if one first should put on the firsts of another first, that would not be
really the first, whose firsts it first puts on. To assert the Contrary is not Philosophical, therefore it is concluded that all
things Materially take their Original from one Element, which cannot be neither Earth nor Air, which unless I studied
Brevity I could easily Demonstrate. The Earth is a Soil or Bed in which all Bodies Increase and are preserved, the Air,
into which they grow, it is the means and bringer of heavenly Virtues, wherewith it is filled, and by which they are
Communicated to all these Inferior things, the Seed of all things is put into the Water by the Creator in the first Creation,
which some do produce into the Air, as Vegitables, some keep within their own Reins, as Animals, in some it is hid very
abstruse as in Metals, and there is, even to the end of the World, seed sufficient to produce all things of Seed, whose
Habitation (as is said) the Water is found to be. This Seed (otherways Idle) being stirred up by its form (which form is a
certain particle of Ineffable Light, Heavenly Virtue, which is present to Endue (in reference to place and a convenient
Agent) with its force, Inferior things aptly disposed, and to stirr them up to Motion) so I say the Seed being stirred up with
an active Virtue, does Coagulate the Material Water with its fermentatious Odour, which it so Changes by various
Fermentations, the Author of all Changes, until it has produced that, to produce which the Seed was propense. If therefore
there be a Metallick Seed, there grows from thence first a dry humour slippery not wetting the hands, to wit Mercury the
Mother of all Metals. I could here teach the Procreation of stones of every sort, also note very many things worthy of
observation, about the First Nativity of Mercury: But I purposely pass by those things making little to the purpose. For
Mercury has deserved to be called the true Matter of Metals, because before it was Mercury that it might be destined to
Metal, yet it might happen by some defect, that some thing different from Metal did result from thence, but when once it is
Mercury then indeed no longer can any thing be born from thence but Mineral or Metaline, from this the different kind of
Metals which are seen, as for Instance, Jupiter, Saturn, Luna, Venus, Mars, Sol, which all have one and the same Mother,
Mercury; also some middle Minerals arise from hence, some also are made of the Metals themselves eroded with acid
Mineral Salts, so Vitriol from a Vein of Copper, eroded by such an acid Stalagma, whose Generation to teach would be
from the Matter, therefore I purposely omit it. But not any Intervening Sulphureous Fatness, (as some think falsly) is
joyned to the Mercury which it Coagulates, boyling it with its heat, whose Expurgation afterwards is the perfection of
Metal. For we know that Sulphur, as it is called, in Jupiter, is much more impure then Sulphur in Saturn, altho Mercury in
Saturn be more Crude and unclean then Mercury in Jupiter, and yet even Common People will witness that Jupiter is a
more pure Metal than Saturn, therefore we must not think with them of a Metallick Digestion by such a fatt Colostrum,
when in Mercury there is a proper Internal digesting Agent, to wit, Heat, which being caused by a Coelestial influence,
infuseth Life and Motion to this our Matter, which life and motion depend from an Adaptation of a Convenient Matrix, or
Place fit for Generation. For altho all of these abovesaid things are full of this most plentiful Virtue, and this is present to
all, to the Information of them; yet it does not actually act by Informing, that is by exciting to Motion, except as far forth
as it is helped by Extrinsicks rightly accommodated, and so then this Heavenly Virtue acts incessantly, which altho it be
Uniform, and one in the whole World, yet it is varied by reason of the Seed, according to which, the Ferments of things
are diversified to produce diverse Transmutations, wherefore if Mercury born here shall find a place in its self fit for
Generation, altho in its self without such a Place it appear Cold, for that it is dead, yet within the Center of its own
Nativity, (the generative action not being yet Intermitted) this force or Heavenly virtue, being Caused as well from the
Light, as a Rotation of Superior things, and by means of the Air most plentifully diffused to all things, and through all
things, I say this Virtue (as it has reference to Light) will cause some Heat, (and as it has reference to the Rotation of the
Superiors) will cause Motion in this Inferior Subject, this Heat, and Celestial Motion, cannot be without its Life, in which
they are, (I mean not an Animal Life, nor yet Vegitable, but a formal) from these, Ferments are produced by an altering
Blass; which dayly doth change the Matter and Transmute it, until the Heavenly Predominate Inducing a greater or lesser
fixation, according to the Accommodation of the Place, helping or retarding Digestion, from one and the same Mother,
the aforesaid different Offspring do proceed, only diversified by the inequality of the Maturity. By reason of which
Inequality, some Crude Superfluities which are not of Metallick Imposition, but being in the Mercury are separable from
it, these I say being not purged receiving a Coagulation with the pure, does seem to specificate amongst Metals, and those
feculent Crudities, being different by reason of the Variation of the Generative Matrix Mercury, and it is Coagulated
Different, and possesses this difference, according to the Embrio of the Place. Moreover the Matter of all Metals is one, to
wit, Mercury which properly tends to procreate Sol or Luna, for the different respect in the degree [4z[ of perfectien, if
any Feces of Mercury be Commixed in its Generation, these are Accidents, neither do enter into a Mercurial substance of
which partly the diversity, and partly the Difference of the place in which the

Digestion is made, from a different Coagulation with this one pure, the same one thing puts on different Masks, and so
produceth Imperfect Metals in their Species. I avoid a particular Description of the Genealogy of all Metals, because I
make haste to the Renovation, and Multiplication only of Sol and Luna. Therefore I betake my self to the Task.

CHAP. III.

Of Gold and Silver, how they come of Mercurial-Matter, and of the possibility of Changing Imperfect Metals, to the
perfection of these.

Out of the foresaid Fountain, as is said, springs Sol and his Sister Luna, to wit, this Matter is brought to perfection by
Digestion. Now Perfection is twofold, either begun or Compleat, that is, partly or wholly. Compleat Perfection is the
outmost bound to which Nature aims of her own accord, to wit, that all Crudity being decocted, and all Dregs Cleansed
out, the Metallick Nature may Triumph without any Coagulated Dross. This Sun of ours has its Rising, and does
Illuminate the Earth with its Beams and Splendor. But begun perfection, (as I may so say) is not called Perfection
properly, and yet in respect of that which is formally Imperfect it deserves not Improperly, to be called Perfection. For it is
to be judged formal in perfection, when the Crudity is not so decocted, which did stick to the pure in Generation (by
accident) nor yet the Heterogeneous superfluity is so purged out, but it is left mingled with the pure in Coagulation, in so
great quantity that it predominates over it, and at last overcomes it; so it happens to all Metals, (Sol and Luna excepted)
which are Corrupted easily by all Corrupting Elements, also are Consumed by Fire. But when the Crudity is so bound, and
the feculent superfluity so purged out before Coagulation, that the pure has such Dominion over the Impure, to be
delivered from the Corruptive Tyranny thereof, this is to be accounted the first Degree of Perfection. But a total
Expurgation of the Feces, and the rejection of the Impure is the top or highest perfection of Metallick Operations. And yet
these Crudities and Feces were not Originally of the same Imposition of nature with Metallick Mercury, nay they were
separable, whose Separation before Coagulation is the Perfection of Metals. But if they be not purged out before
Coagulation, yet this has in no wise united them to the pure, nay they are separable yet, altho not by nature without the
Help of another, but by Art the Hand-Maid of Nature. Hence the Original and Basis of the Transmutatory Art, and this the
true Foundation of Alchimy, to wit, that a more Impure metal may possess in it self the same pure of which Gold is, with
which altho some Impure be Concoagulated, yet this impure is no wise of Metallick Imposition, altho one Imperfect Metal
differs from another, also from the Perfect, therefore since it is Heterogeneous it may be separated by a Triumphant
Agent, which if it could be found above the Earth, most surely an Impure and Imperfect Metal would go into pure perfect
Gold and Silver, with respect to digestive Separation. For that every Separating Agent, will be by the same Reason a
digestive Agent, since this Separation is impossible to be effected without an Effectual Digestive Power. Such an Agent is
our Divine Arcanum, for it is a Heavenly Spirit and of a fiery Virtue, therefore has the Power of penetrating, and yet doth
shew the Native Proprietys of Gold, for it is Gold digested to the supream degree, [wherefore it transcends and excells
common Gold by many degrees, in an Homogeneity of the same kind and nature. Altho furthermore it be a spiritual body,
yet] it doth overcome any other Body in the World by its fixity, to the end it may retain the Homogeneous Pure when it is
cast upon Imperfect Metals, least they should fly away from the Fire, because of their Crudity; whilst the Feces are
exposed to be burned by its Heterogeneous Violence, in which thing alone all Transmutative Digestion Consists. For Fire
is the Tryal of Gold, I say our Vulcan, which by burning will take away all Combustible Impurity from the Pure, if so be
that that which is pure don't fly away from the tryal of the fire because of its tender Crudity. But all Imperfect Metals
(altho they contain a Pure in themselves) yet this Pure is so Crude, that is mixed with the Impure, that that not bearing the
Fire, and yet predominating over this, flying away from the fire snatches it along with it, which otherwise would rejoice at
the fire as its like. Moreover our Arcanum, because a Spiritual Homogeneous substance, does enter such like Imperfect
Metals per minima, and what it finds like to it self, and by its Prevailing Power, defends it from the Violence of the
Burning fire, and retains its more then Perfect fixity, in

the mean while Burning Vulcan does feed upon the Combustible by his Flame, which being Consumed by the Fire, pure
Gold remains, or Silver, according to the quality of the Medicine) sustaining all the Violence of the Fire, and remaining in
all Probations, not at all inferior to the Mineral, but rather Excelling it. Wherefore we do not (as some Detractors Object)
profess to Create Gold or Silver, but to find and effect an Agent which being cast upon Imperfect Metals, can enter them
per minima, because of its Homogeneity and Spirituality. Moreover that it may defend the Pure by its prevailing Power
and Virtue, from the Combustion of the Fire, which finding a Like to it Self, Retains it, until the Superfluous Feces be
destroyed by the Burning Tyranny of Vulcan; which Operation is Chrysopoetick Transmutation. All this our Secret Elixir
performs. Moreover it has this, that it as well Communicates its Tincture, as it is to Fixity, actually to the Imperfect, since
that it is both of the highest Exuberant Colour and Fixity.

CHAP. IV.

Concerning the Seed of Gold: also the Question answered whether other Metals have Seed.

For the preserving, propagating, and producing every Species Seed was given by the great Creator to things: And Seed is
the perfection of every thing; and that which has no Seed, is deservedly to be Judged Imperfect: Therefore it is not to be
doubted that there is Metallick Seed. Either all these things were Created in the first six dayes, which are or have been in
the World, or at least they have Increased, being Augmented daily, The first both Reason and Experience denys, therefore
if the latter, then no body can deny that there is Metallick Seed; which if there be, surely the Metal does not loose it in
Coagulation, for Coagulation is the effect of perfection, (or rather of Maturation which leads streight to perfection, if the
Exteriors be rightly Disposed) moreover its Seed is a signe of perfection, because it is so Matured, therefore it is not
probable that the Seed is lost by Coagulation, but is rather rendred more noble. It is plain by this, that Metallick Seed is in
Metals: Therefore it may be sked, whether all Metals have Seed in themselves? I would answer by saying all have one and
the same Seed, but in some it resides nearer, in others more remote: But this Seed is the Seed of Gold. For it is in no wise
lawful to think, that love has the Seed of Jove, Saturn of Saturn, and so of the rest, that is in a jovial form, Saturnine, or
Martial, for it is purely accidental, but the pure matter is Aureous, to which nothing is wanting besides a bare digestion,
separative of the Dreggs, Consumptive of the Crudities and Inductive of Fixity. But the form of Gold is substantial, that is,
founded upon the substance of matter it self so purified: Therefore there is an Aureous seed in all imperfect Metals
tending to perfection, but accidentally, 167] hindred in its progress. In digested Gold there is the same Seed, closly shut
up, Triumphing in Perfection; Therefore if it should be sought to bring Seed out of imperfect Metals, it being farr remote,
altho truly existing) the Labour will be in vain, for it is necessary that all be exalted to Sol, otherwise the Seed is not
separated from them, (being the perfection of the thing,) I mean Seed, not Mercury, which is in all, and is to be drawn out
of all, to that force in which and by which, they are all multiplyed: But Saturn is not multiplicable in Saturn, but in Gold
only, to wit, where he shall come to Gold, that he may afterwards emitt his Seed, that is, his most digested Virtue from
himself, that multiplication may have its Original from this. Concerning Luna it may not be unprofitable here to add
something, whom any one would easily believe to have Seed, because she is perfect. It seems to make for this Opinion,
there being an Elixir serving to the projection of the white. Truly 1 grant that there is a multiplicative Seed, both of the
white and red, but this white is only contained in the Reins of Sol. And altho there be a Multiplication of Luna, yet the
Seed will not be found immediately in Luna, but has a necessity to proceed from Sol: Therefore as we have said this Lunar
whiteness is the first degree of perfection, whose Solar yellowness is the Complement. For the Mother of our Stone which
is called Luna, (not Common but Philosophical) is white, because it dealbates our Sol, (which is the father of our Stone)
with its whiteness, from whence the Offspring, which arises from these two Parents, is white, first in Imitation of the
Mothers form, and then it is Perfect Seed, multiplicative white, afterwards it grows red with a Royal Sanguineous redness,
indued with a Chrysopoetick Power.
CHAP. V.

Concerning the Virtue of the Seed of Gold, and in what it is immediately included.

But that we may obtain this Arcanum, with which we might bring Imperfects to perfection, by a projection upon them,
first of all it is to be Noted, what we have said of our Arcanum, to wit, that it is Gold exalted to the supream degree of
Perfection to which it can be brought by Art and Nature; also it will be observed that in Gold, Nature hath obtained a
bound of her Operation, neither can it move it self of its own accord any further. And yet its Seed is further to be matured
with sagacious wit. But this lyes further abstruse, neither easily appears to the sight, as otherwayes the seed of Vegetables
or Animals may be exhibited to the Eyes, notwithstanding by sagacious too] Art it may be Extracted, and so far exalted
above its own Virtue, in which Nature has rested, that it may excel it a thousand times. I could relate many things of this
Seed, which are rather to be kept Secret; but the difference between this Metallick and Vegetable or Animal seed is
diligently to be observed: For this, because the Dissimilarity of the part bringing forth seed is discerned, when parted
from the whole Body, but that Metallick is not so. But since the least of Gold, is real Gold, therefore its Seed lyes by
littles, neither can be separated from its Body, the Body in the mean while remaining a guest; but when the manifestation
of the Seed it is done with the plenary Destruction of the Metal; and so Metal Reduced goes wholly into Seed, therefore
there is made a multiplication of the Seed, rather by Virtue and Dignity, than Quantity and Number, that is, it is
Nobilitated rather then Increased (the Golden matter being reduced into Seed) because of the similiarity of Parts: Because
in respect of a Stone, Gold is wholly matter, when the secret profundity is manifested is wholly Sperm, which by
Circulating receives the Virtue of Superiours and Inferiours, and then it becomes wholly form or heavenly Virtue capable
of Communicating this to others, which are related to it by the Homogeneity of matter. The place in which the Seed
resideth is immediately Water, for in speaking properly and exactly, the least part of Metal is Seed, but invisible; but
because this Invisible is universally pour'd out, through all the Water of its Kind and inhabits t, and exert its Virtues in it,
nor is any thing else manifested but
Water, altho the internal Agent, which properly is Seed, reason
perswades us to be there; wherefore we promiscuously call the
whole, Seed, as we call a whole Grain Seed, when yet the Germi
nating Life is only the least particle of the Grain. But Life or seminal
Virtue is not so distinguished in Metals, but is inseparatly Commixt,
through the least of the Body containing. I have added these things
of the Seed, because it is said above that a Metal, whose profundity
has been so manifest under a Mercurial form, doth all go into Seed;
for we name all that water the Seed of Gold, because it is Exquisitely
diffused through it, in as much as it cannot be separated but by reason
alone. This is called occult Ferment, Poysin by the Ancient
wise Philosophers; also invisible fire, the secret Agent. Neither also
have I alone named the woe promiscuously Seed a after a manner,
but these also have often called their Water, Fire, sometimes they
Taught that fire resides in their water. Wherefore they distinguished
this into Soul and Spirit, of which the former is the means, the latter
the active Virtue, by that means. Therefore we name Water Seed
Metonimically, when yet in speaking properly, the seminal Virtue
universally inhabits, and is diffused through the whole Water, which
indeed is Seed, but is not separable from the habitation of its water.
If it seem a wonder to any one, that I assigne water the Seat of the
seminal Spirit, let not this seem a wonder, that the Spirit of God in the
[731 first Creation was carried upon the Waters, that is, the Heavenly
Spirit infused through the Waters, it enriched them with its Power
and prolifick Virtue. For in this alone all Seeds which are in the
Universe were founded from the first beginning, neither ever go out
of it, and yet, in Vegetables they are produced into the Crude Air, in
Animals preserved within their Reins, in Minerals they are firmly
shut up in their profundity. For it is impossible that Seed should go
out of its Original Seat. Therefore if all things are from Water as we
have said) Reason will teach us, t at the Seed even as yet, doth reside
in Water. Things are not preserved any other way then from whence
they spring, for the Cause of the Original being taken away, the Effect
is taken away, hence it comes to pass that the multiplication of all
things is in humido & per humido, even as the Nutriment. Vegetables
by a watry Leffas of Earth, Animals by a liquid Chile, Metals by a
Mercurial Liquor. Hence Vegetables being Increased and produced, of

their own accord does separate a Seed different from their whole
Body, into the crude Air, which will be a Coagulated Body, but that
it may be known that it has proceeded from Water and does retain
its seminal Spirit in the water, it is committed to the Earth to increase
its species, in which Matrix, by a watry Leffas of Earth, it is resolved
into its next watry matter, and then begins the Vegetation. Moreover
the Watry seminal, receives this Watry Leffas (by which it is manifest
in the Dissolution) and that Germination is for the Radical Nutritive
Humor by which it receives Increase, to a plant, or Tree, according to
the specifick Ferment of the Seed. Animals do keep within their Reins
a Seed sprung from Imagination, which by the Act of Generation,
being Diffused into a due Matrix, forms a Foetus, tender and
abounding with much Humidity, which afterwards is increased by
the Liquid Female Menstruums, and increases into a perfect Infant, and
coming into the world, (751 in the hour of its Nativity, is Nourished by
milk, until he can bear stronger Aliment, which then unless they are
changed into a Liquid Chyle, (as Bones in the stomach of a Dogg,)
don't nourish. In like manner to all these things, Metals Coagulated
doth shut up their Seed, perfectly elaborated under thick Coverts, yet
being placed in Water, this afterwards being Extracted by sagacious
Art, Increases, and is Cherished in a due Matrix, until by a previous
Corruption, it receives its glorification. But this Work is very difficult,
because of the secret foulds of Metals in which this Seed is shut,
giving place to no force, unless there be a subtile wit. Moreover I
make it known, that there is a Matrix, in which Gold being put (from
whence Seed a one is to be Sought) will emitt its Sperm freely and
sweetly, until it be weakened and dye, and by its Death, shall be
renewed d into a most glorious King, having afterwards got the power
of delivering all his Brethren from the fear of Death.

CHAP. VI.

Of the Manner and Means of Extracting its Seed.

Those things are always most difficult which are most excellent, as the Experience of all Ages will bear ample Testimony.
It is not to be wondered therefore, if so great a difficulty be found in a subject so oble before others. For I do not well
know any work, in Rerum Natura, encompassed with more Difficulties then this is. Wherefore if any one shall enter upon
this Work, and yet would spare his mind from study and Labour, he must return back again, for he has missed his way in
the very Entrance. For that the Evils which are in the Work appear Terrible, Chiefly upon the account of Dispondency. But
if the Father of Lights, shall grant the Key of the Art to any one, there remains to him nothing 1 more, then the Work of
Women, and the Play of Children: As to delight his Eyes as he Labours, with most beautiful appearing Signes, untill he
shall reap his Harvest, that he may possess the most precious Treasure of all the World. But without this, Error and Loss,
Care and Vexation, will be the Fruits of his vain Philosophy. Therefore every wise man, before he enters upon his Work,
shall be first and chiefly solicitous of knowing it with its marks, that if by chance any Difficulties may appear in it, he
being Armed, against them, may not after his Work is begun, be compelled to return with trouble and sorrow. Therefore
let all sons of Art know, that in order to attain our Arcanum, there is need to manifest the most hidden Seed of Gold, which
is not done but by a plenary, and every way volatilization of the fixed, and then the Corruption of its form. Moreover so to
destroy Gold is the most secret Work of the whole World. For this Divine Science is not compleated in a Corrosive
Deturpation of the Metal, nay all such Corrosions are false and Erroneous; since that there is required to our Work not
any Dissolution but Philosophical, that is, into Mercurial water, made by a previous Calcination, by a Mercurial Agent,
which is produced by a subtile Rotation and Conversion of Elements, which Calcination is a mortification of a
Homogeneous Humid, with a dry of its own Nature, that afterwards the dry may be vivified by the said Humid so farr, that
the most digested Virtue by dissolving, being Extracted by the Dissolvent, may be the Cause of this Calcination and
Dissolution. Is there any thing here Common with a Corrosive Contrition of Bodies by Mineral waters? Nay rather the
foresaid Operations are Diametrically opposite. If any one shall consider these things rightly, he will easily perceive the
trouble of the Work. For Gold being the most solid, most fixed of all Bodies and of the strongest Composition, most
Patient of the fire and not at all obnoxious to Corruption, does not easily pass over into a Nature so Contrary to this of its
own.

Therefore if any one shall attempt this by force he will profit Nothing: Seeing there is required an Agent of an Excelling
Virtue to do this, which ought to be Homogeneal, Amicable and Spiritual, namely that it may be related to the Body, and
yet be able to overcome it and fundamentally penetrate it whose secret Parts, since they are distended so farr, and so little
Gold, is true Gold will not so easily puting off its form; nay it will fight until it be wholly overcome, it lyes down and
Dyes, also it follows that our Agent ought to have an enlivening virtue, that it may Raise up a new pure Body, from the
dead Carkasses.

CHAP. VII.

Of the first Philosophical Agent, or Matrix, into which our Seed is to be Emitted and into which it is Ripened.

Moreover such an Agent remains to be sought out by us, wherewith we may do all the aforesaid things. In which it is
required, first of all, that the Water be Homogeneal, that is, by a Law of Necessity. For that I have Taught before, That the
Golden seed doth lye hid in the Water alone, and doth obtain its Power. But it is shut up in the Body of the Gold under
most thick Foulds, of which is manifest a plain Contrary one to that hidden one which we seek. Therefore this Water
remains to be drawn out by a subtile Artifice, but it doth not enter in of its own accord; therefore this is to be effected by
another thing, which other thing indeed ought to be of the same Nature, with that which we seek to draw forth. For every
like begets its like, that is every Agent Exercising its Generative Action upon any thing, changes that upon which it acts,
into its own Nature as near as it can. And nextly it behoves this water to be related to the Body to be dissolved, and
therefore pure, Clean and exquisitely cleansed and purged from all filth. Neither is this enough, but Gold is held to be
Contraried in all its qualities, in which it differs from the Water we seek, wherein the Seed lyes hid. The former is highly
fixed, the other highly Volatile, the former a most solid Body, this a most penetrating Spirit, the one thick, the other
subtile, the one dead, the other living and enlivening, and all the other Conditions, are required which we seek in it after
dissolution, but they are wanting in a dead Coagulated Body. Therefore it is Concluded, that Mercury alone is the true Key
of the Chymical Art, which is indeed that dry Water, so often described by Philosophers, fluent, slipery, and yet not
wetting the hands of the Toucher, or any other thing, which is not of the unity of its Matter, and moreover it is induced
with the Virtues above described: this is the Keeper of our Gates, our Balsam, Oyle, Honey; our Urine, May-dew, our
female, Mother, Egg, Secret Furnace, Stove, Sieve, Marble, true Fire, venemous Dragon, Treacle, burning Wine, Green
Lyon, Bird of Hermes, Goose of Hermogenes, Double Sword in the hand of the Cherub, that descends the way of the Tree
of Life, and is famous for Infinite other Names; and it is our Vessel, true, hidden, also it is our Philosophical Garden in
which our Sun rises and sets, it is our Royal Mineral, and Triumphant Vegetable Saturnia also the Caduce of Mercury
because it Operates wonderful things, and transforms it self according to its own pleasure, that it may put on Different
Masks. Concerning this water the Philosopher saith, 'Let Chymists boast as they will, but the Transmutation of Metals is
impossible without this. What shall I say, what shall I Discourse, that I may report its Praises. It is not so in its own
Nature, as we render it by our Artifice: it is a thing very Vile, and yet the most precious Treasure of all the World. O the
perfection of Nature! and the head of Metallick Works! therefore thou Son of Learning, and studious of Art, attend that
thou mayest attain thy desire. Take that which is most unclean of its self, that is our Harlot, purge throughly all the Filth
and draw from thence what is the purest, that is our Menstruum, or Regal Diadem. Behold I have finished in few Words
that which Enobles a Philosopher, delivers from Errors and leads forthwith into a most fair field of Delights. Therefore
that I may conclude this Chapter, I will repeat succinctly all things which hath been said before. There is a Certain and
true Science called Alchymy, whereby every imperfect Metal, is perfected into Gold or Silver, by the projection of the
Triumphant Arcanum upon them, penetrating and tinging, which Secret is no other then Gold Exalted to its supream
degree of perfection, and this by Sagacious Art, the Handmaid of Nature. For that all Imperfect Metals are of the same
Material Imposition with Gold, nor do differ but in the Accidents alone, as also by the Manners and Degrees of
incompleated Decoction. And that which being Imperfect, is mixed with them, is plainly heterogeneous, and altho it stick
Externally to the pure yet it is not United Inwardly, and therefore may be rejected, by a prevalent Agent, such is our
compleat Elixir to obtain which Secret, the Sperm (which lyes secret in the Body of the Gold) is to be drawn out, which is
shut up in the most thick Coverts, and gives place to no power, but only is manifest by Sagacious Art. Which when it
appears (being hid first) it comes out under a Mercurial form, from whence it is Exalted into the fifth Essence, first white,
then Red, by a Continual decocting fire. And all this is done by a Homogeneous Mercurial Pontique Agent, Pure, Clean,
Christaline without Transparency, Liquid with out humectation, which is Water truly Divine, neither it is found upon the
Earth, know the Son of Philosophers is made by this, Nature Cooperating. Which we know, have seen, have done, have
and possess, and study to make it plain to the Ingenious, yet so that driving away the unworthy, we may Exclude them
altogether from the Art, who being Cast off, we will accompany the studious into this most beautiful Garden.

CHAP. VIII.

Of the Genealogy of the Philosophical Mercury, its Rise, Birth and distinguishing Signes that go before and accompany it.

Some Boasting and Arrogant Sophisters, after having Learned from the Reading of Books, that Common Mercury is very
Forraine, to this Art, also reading that Philosophers do call this by diverse Names, being led presently with a blind
Opinion, they think themselves secure of the Art, and do not blush to Affirm themselves Masters of this Science, when in
the mean time they are more blockish then the Wood it self. Some will have this to be a Diaphanous menstruum and
Limped, others a certain Metallick Gum, when they Dream it to be permissible with Metals, and to no purpose; Others
who seek the true Mercury, do indeavour to draw it either out of Common Mercury, by infinite previous Purgations, or of
Metals, by refuscitative Salts (as they call them) neither Water nor Gum, nor Calx nor Powder, notwithstanding fatt or
unctuous. But those that Indeavour to draw Mercury out of Herbs and such like, are thick Skull'd, and of wretched Wit.
But this Opinion happens to them through a deep Ignorance of Metallick matters. They seek things pure, but what are they
Ignorant of, they do not apprehend the Operations of Philosophical Mercury in its Causes, being uncertain, they therefore
seek something Instead of Common Mercury: For they do not know in what, the Mercury of the vulgar, is wanting to be
the true Mercury of Philosophers, and yet they reject it, because Philosophers do not Chuse it; or lastly do seek, by
washing, subliming and decocting, to alter it from its Nature, not doubting but it will put on its true Philosophical form, if
it has once put off its own. It would be a trouble to reckon up such like Operations. Wherefore I pass over to the thing it
self, whence there may be a true Index of its Truth and Falsity, of its streightness or Obliquity. I have taught before, that
all Metals are of the same material Principle, to wit, of Mercury, it follows therefore that Mercury is indeed a Metallick
thing, and therefore altho Common, yet Originally doth obtain a Homogeneous matter with all Metals. If therefore
Philosophical Mercury will be an Homogeneous Metallick Water, it follows that materially and Fundamentally it is not
Distinguished from other Mercury, unless so far forth as one is purer then the other and more hot, and yet both a dry
Mineral Water. Therefore let the Sons of Learning know that the matter of Common Mercury, ought and can pass [sat into
the matter of Philosophick Mercury, altho not into the whole Substance which is beheld in it. For certainly all Ingenious
Chymists know, that there is no other Mercury, from whence come all Metals, then Common (namely in respect of its
Original) which is generated in the Bowels of the Earth, as long as it hath remained safe from the Crude Air, in a place fit
and accomodated to Generation, it is altogether destined to Procreate Metal, and did retain its Motion and Excitation in its
self, that it might be stirred up to a perfect Generation, for the fitness of the Place being violated, or viciated by Chance,
this Matter, as tho it were struck with the Hammer of Death, altogether looseth all Motion, neither be moved further any
more, like an Egg, (upon which a Hen hath set for some time) being Cooled is thenceforth rendred unfit to produce a
Foetus, the pure Life or Internal Heat altering, vanishes away, the outward failing, and so that which before every day
tended to perfection, now being hindred by chance,

becomes abortive, no hope [s9) being left of a future spontaneous Motion. This is the cause when some have tryed with
Heat Artifically Invented, to heap Earth upon Mercury, they have obtained but a mock Reward of their Labours.
Therefore the Form in its access is taken away, or rather hindred, which (as abovesaid) is a particle of ineffable Light,
which is present enlightening its dwelling so long as all things shall be rightly disposed outwardly; and so it leaves an
Impression of its self in things, which being received by things, doth produce the ferment, which is the true Author of all
Transmutation, altering things themselves, in which it is, by its Fermentatious Odour, stirring up to a Corruptive as well
as a Generative Motion, but the accidents required to these things, failing from without, all these things fall of their own
accord, neither is the ruin easily repaired by any Art. Therefore there is left to us a Crude Metallick, Indigested, Cold
Matter, neither purged by Decoction; which (in respect to Minerals) Imitates the Nature of Fountain Water (in respect to
Vegetables and Animals) this is the true Matter to which the form of Philosophical Mercury is wanting, for which it is
held to change its own, that there may be made from thence what we seek for. But it is different from this form, in a
double Respect, first of the superfluity it retains in it self; Secondly of that Spiritual Virtue which is wanting in it.
Superfluity is twofold, the Leprous Earthy part, and the Hydropical watry part. But there is a defect of true Sulphureous
heat, the Addition of which will throughly purge out all its superfluities. For Philosophical Water is the Womb, but there
is no Womb fit for generation without Heat, add therefore and supply to Mercury, that which is wanting, to wit, a Fiery
Force to Burn, and his Dreggs will fall from him of its own accord, which thou shalt Exquisitely separate, if thou shalt
perform this, thou hast perfected the Work of a very quick-sighted and skilful Philosopher. Then Jupiter has got his
Kingdom, and the Louring Clouds of Saturn being Discussed, he hath made a [911 bright and Glittering Fountain to
appear unto thee. Thou wilt wonder at the extraordinary brightness of this Water, whose extraordinary Virtues, which it
doth not receive from the matter, but the form, are to be found in no other thing in the whole World. For Instance it
Dissolves Gold Naturally, by a true Philosophick Solution, not as indeavouring Sophisters Dissolve, by Corrosive filthy
Waters, and endeavouring to estrange it from a Metallick matter as farr as they can. This Mercury doth produce naturally
Gold and Silver of it self, also the Arcanum of Aurum Potabile, which I write knowingly, also the Adepts do know and
witness the same.

Therefore I will conclude this little Treatise, because what other things do remain to be spoken, are delivered in a peculiar
Treatise candidly written by me. In the mean time, injoy thou these things, expect the Blessing from God. Farewel.

For thou shalt obtain this from the Father of Lights alone.

So I have said, so done.

Praise to GOD.